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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

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subject book bibliographic info
incest Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 121, 151, 155, 157, 159, 245, 344
Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 166, 187, 196, 197
Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 21, 22
Huffman (2019), A History of Pythagoreanism, 123, 381, 435, 436, 437, 443, 446
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40, 107, 126, 132
Katzoff (2019), On Jews in the Roman World: Collected Studies. 167, 168
Meinel (2015), Pollution and Crisis in Greek Tragedy, 56, 63, 66, 88, 172, 207
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 136, 148, 184, 196, 216, 244, 250
Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 107
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 153, 154, 155, 322
Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 241
Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 166, 181
Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 82, 83, 86, 87, 226, 227, 292
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 360
Poulsen (2021), Usages of the Past in Roman Historiography, 204, 209
Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 110
Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 55
Stuckenbruck (2007), 1 Enoch 91-108, 84
Wolfsdorf (2020), Early Greek Ethics, 425
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 224, 348
incest, accusations of consulship of. see consulship, ciceros Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 108, 158, 185
incest, aeneas Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 95, 111, 114
incest, and fastidium Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 111
incest, and law Hubbard (2014), A Companion to Greek and Roman Sexualities, 193, 300
incest, and polygamy didymus, cain Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158
incest, and, incestum, Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 251, 257, 259, 260, 261, 262, 266, 288, 294, 301, 311, 324
incest, and, non-jews Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 164, 206
incest, barbarian Hubbard (2014), A Companion to Greek and Roman Sexualities, 400, 401, 405
incest, bavli and Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 161, 168, 169, 221
incest, cain progeny and Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264
incest, christians charged with Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 2, 23
incest, christians do not practice Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 26
incest, converts and Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 151, 153, 157, 162
incest, damascus document, on Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 84, 85
incest, dead sea scrolls, on Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 89
incest, death penalty Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 183
incest, dido Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 95, 112
incest, diocletian, roman emperor, 284-305, edict against Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 37, 71, 81, 91
incest, diodore, on Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264
incest, egypt Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 111
incest, fastidium, and Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 111
incest, father and daughter Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89, 110, 114
incest, father and daughter-in-law Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 113, 114
incest, humility Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 64, 263
incest, in aeschylus’ persae and virgil’s aeneid Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 110, 111, 112, 113, 114, 115
incest, in plautus’ poenulus Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 79
incest, in tragedy Hubbard (2014), A Companion to Greek and Roman Sexualities, 357, 358, 359, 361, 399
incest, in virgil’s aeneid Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 95
incest, jubilees, book of on Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 83, 84, 118, 120
incest, laws Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 150, 151, 161, 162, 163, 164, 221, 236
incest, laws, sugiah, sugiot Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 162, 168
incest, levirate marriage and Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 159
incest, maternal relations Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 165
incest, of lot Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284, 288, 289, 290
incest, pagans practice Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 25, 26
incest, paternal relations Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 149
incest, prohibitions Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 149, 150, 151, 153, 157, 162, 163, 164, 165, 186, 190
incest, religious correctness, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 136, 148, 196, 250
incest, royal Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 154, 322
incest, scorn gods, practice infanticide, abortion, exposure Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 23, 24, 25, 26
incest, second-degree Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 163
incest, sex Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 192
incest, sexuality, prohibited Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 201
incest, siblings and Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 169
incest, taboo Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 362, 421, 431
incest, taboos Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 80, 81, 82, 83, 84, 85, 86, 89, 90, 91, 92, 93, 137, 138
incest, virgil, publius vergilius maro Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 95, 110, 111, 112, 113, 114, 115
incest, wisdom, sophia Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 116
incest, with demeter-rhea, zeus Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 143
incest, with persephone, zeus Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 67, 143, 151
incest, with zeus, persephone Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 67, 143, 151

List of validated texts:
15 validated results for "incest"
1. Hebrew Bible, Genesis, 4.17, 19.30-19.38 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Didymus, incest and polygamy (Cain) • Lot, incest of • incest, father and daughter

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284, 290; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89, 110; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158

sup>
4.17 וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃' '19.31 וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה אָבִינוּ זָקֵן וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ כְּדֶרֶךְ כָּל־הָאָרֶץ׃ 19.32 לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.33 וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ׃ 19.34 וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.35 וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃ 19.36 וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת־לוֹט מֵאֲבִיהֶן׃ 19.37 וַתֵּלֶד הַבְּכִירָה בֵּן וַתִּקְרָא שְׁמוֹ מוֹאָב הוּא אֲבִי־מוֹאָב עַד־הַיּוֹם׃ 19.38 וְהַצְּעִירָה גַם־הִוא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן־עַמִּי הוּא אֲבִי בְנֵי־עַמּוֹן עַד־הַיּוֹם׃'' None		sup>
4.17 And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.
19.30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters. 19.31 And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth. 19.32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’ 19.33 And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose. 19.34 And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’ 19.35 And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose. 19.36 Thus were both the daughters of Lot with child by their father. 19.37 And the first-born bore a son, and called his name Moab—the same is the father of the Moabites unto this day. 19.38 And the younger, she also bore a son, and called his name Ben-ammi—the same is the father of the children of Ammon unto this day.'' None
2. Hebrew Bible, Leviticus, 18.6, 20.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Damascus Document, on incest • Jubilees, Book of,, on incest • Lot, incest of • incest taboos • incest, father and daughter-in-law

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 113; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 84, 90, 91

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18.6 אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃
20.12 וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־כַּלָּתוֹ מוֹת יוּמְתוּ שְׁנֵיהֶם תֶּבֶל עָשׂוּ דְּמֵיהֶם בָּם׃'' None		sup>
18.6 None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.
20.12 And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them.'' None
3. Hesiod, Theogony, 886 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Zeus’ incest with his mother • incest

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 60, 61; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 224

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886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν'' None		sup>
886 Gave him in marriage to his progeny'' None
4. Herodotus, Histories, 3.31 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeneas, incest • incest • incest, royal

 Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 111; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 322

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3.31 πρῶτον μὲν δὴ λέγουσι Καμβύσῃ τῶν κακῶν ἄρξαι τοῦτο· δεύτερα δὲ ἐξεργάσατο τὴν ἀδελφεὴν ἑσπομένην οἱ ἐς Αἴγυπτον, τῇ καὶ συνοίκεε καὶ ἦν οἱ ἀπʼ ἀμφοτέρων ἀδελφεή. ἔγημε δὲ αὐτὴν ὧδε· οὐδαμῶς γὰρ ἐώθεσαν πρότερον τῇσι ἀδελφεῇσι συνοικέειν Πέρσαι. ἠράσθη μιῆς τῶν ἀδελφεῶν Καμβύσης, καὶ ἔπειτα βουλόμενος αὐτὴν γῆμαι, ὅτι οὐκ ἐωθότα ἐπενόεε ποιήσειν, εἴρετο καλέσας τοὺς βασιληίους δικαστὰς εἴ τις ἐστὶ κελεύων νόμος τὸν βουλόμενον ἀδελφεῇ συνοικέειν. οἱ δὲ βασιλήιοι δικασταὶ κεκριμένοι ἄνδρες γίνονται Περσέων, ἐς οὗ ἀποθάνωσι ἤ σφι παρευρεθῇ τι ἄδικον, μέχρι τούτου· οὗτοι δὲ τοῖσι πέρσῃσι δίκας δικάζουσι καὶ ἐξηγηταὶ τῶν πατρίων θεσμῶν γίνονται, καὶ πάντα ἐς τούτους ἀνακέεται. εἰρομένου ὦν τοῦ Καμβύσεω, ὑπεκρίνοντο αὐτῷ οὗτοι καὶ δίκαια καὶ ἀσφαλέα, φάμενοι νόμον οὐδένα ἐξευρίσκειν ὃς κελεύει ἀδελφεῇ συνοικέειν ἀδελφεόν, ἄλλον μέντοι ἐξευρηκέναι νόμον, τῷ βασιλεύοντι Περσέων ἐξεῖναι ποιέειν τὸ ἂν βούληται. οὕτω οὔτε τὸν νόμον ἔλυσαν δείσαντες Καμβύσεα, ἵνα τε μὴ αὐτοὶ ἀπόλωνται τὸν νόμον περιστέλλοντες, παρεξεῦρον ἄλλον νόμον σύμμαχον τῷ θέλοντι γαμέειν ἀδελφεάς. τότε μὲν δὴ ὁ Καμβύσης ἔγημε τὴν ἐρωμένην, μετὰ μέντοι οὐ πολλὸν χρόνον ἔσχε ἄλλην ἀδελφεήν. τουτέων δῆτα τὴν νεωτέρην ἐπισπομένην οἱ ἐπʼ Αἴγυπτον κτείνει.'' None		sup>
3.31 This, they say, was the first of Cambyses' evil acts; next, he destroyed his full sister, who had come with him to Egypt, and whom he had taken to wife. ,He married her in this way (for before this, it had by no means been customary for Persians to marry their sisters): Cambyses was infatuated with one of his sisters and when he wanted to marry her, because his intention was contrary to usage, he summoned the royal judges and inquired whether there were any law enjoining one, that so desired, to marry his sister. ,These royal judges are men chosen out from the Persians to function until they die or are detected in some injustice; it is they who decide suits in Persia and interpret the laws of the land; all matters are referred to them. ,These then replied to Cambyses with an answer which was both just and prudent, namely, that they could find no law enjoining a brother to marry his sister; but that they had found a law permitting the King of Persia to do whatever he liked. ,Thus, although they feared Cambyses they did not break the law, and, to save themselves from death for keeping it, they found another law abetting one who wished to marry sisters. ,So Cambyses married the object of his desire; yet not long afterwards he took another sister as well. It was the younger of these who had come with him to Egypt, and whom he now killed. "" None
5. Sophocles, Oedipus The King, 241-243, 350-353, 397-398, 1207-1210 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • incest

 Found in books: Huffman (2019), A History of Pythagoreanism, 435; Meinel (2015), Pollution and Crisis in Greek Tragedy, 56, 63, 66; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 181; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 55

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241 or give him a share of the lustral rite. Ban him from your houses, all of you, knowing that this is the defilement, as the oracle of the Pythian god has recently shown to me. In this way
350 In truth? I order you to abide by you own decree, and from this day forth not to speak to these men or to me: you are the accursed defiler of this land. Oedipu
397 and you were discovered not to have this art, either from birds, or known from some god. But rather I, Oedipus the ignorant, stopped her, having attained the answer through my wit alone, untaught by birds. It is I whom you are trying to oust, assuming that
1207 Who is a more wretched slave to fierce plagues and troubles, with all his life reversed? Alas, renowned Oedipus! The same bounteous harbor was sufficient for you, both as child and as father, to make your nuptial couch in. Oh, how can the soil'1208 Who is a more wretched slave to fierce plagues and troubles, with all his life reversed? Alas, renowned Oedipus! The same bounteous harbor was sufficient for you, both as child and as father, to make your nuptial couch in. Oh, how can the soil 1210 in which your father sowed, unhappy man, have endured you in silence for so long? Choru ' None
6. Xenophon, The Persian Expedition, 5.4.34 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • incest • incest, barbarian

 Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 401; Huffman (2019), A History of Pythagoreanism, 437

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5.4.34 τούτους ἔλεγον οἱ στρατευσάμενοι βαρβαρωτάτους διελθεῖν καὶ πλεῖστον τῶν Ἑλληνικῶν νόμων κεχωρισμένους. ἔν τε γὰρ ὄχλῳ ὄντες ἐποίουν ἅπερ ἂν ἄνθρωποι ἐν ἐρημίᾳ ποιήσειαν, μόνοι τε ὄντες ὅμοια ἔπραττον ἅπερ ἂν μετʼ ἄλλων ὄντες, διελέγοντό τε αὑτοῖς καὶ ἐγέλων ἐφʼ ἑαυτοῖς καὶ ὠρχοῦντο ἐφιστάμενοι ὅπου τύχοιεν, ὥσπερ ἄλλοις ἐπιδεικνύμενοι.'' None		sup>
5.4.34 They were set down by the Greeks who served through the expedition, as the most uncivilized people whose country they traversed, the furthest removed from Greek customs. For they habitually did in public the things that other people would do only in private, and when they were alone they would behave just as if they were in the company of others, talking to themselves, laughing at themselves, and dancing in whatever spot they chanced to be, as though they were giving an exhibition to others. '' None
7. Xenophon, Memoirs, 4.4.19-4.4.23 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • incest • religious correctness, and incest

 Found in books: Huffman (2019), A History of Pythagoreanism, 435, 446; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 107; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 148, 196; Wolfsdorf (2020), Early Greek Ethics, 425

sup>
4.4.19 ἀγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; τούς γʼ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἔχοις ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; καὶ πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν οὔτε ὁμόφωνοί εἰσι; τίνας οὖν, ἔφη, νομίζεις τεθεικέναι τοὺς νόμους τούτους; ἐγὼ μέν, ἔφη, θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον νομίζεται θεοὺς σέβειν. 4.4.20 οὐκοῦν καὶ γονέας τιμᾶν πανταχοῦ νομίζεται; καὶ τοῦτο, ἔφη. οὐκοῦν καὶ μήτε γονέας παισὶ μίγνυσθαι μήτε παῖδας γονεῦσιν; οὐκέτι μοι δοκεῖ, ἔφη, ὦ Σώκρατες, οὗτος θεοῦ νόμος εἶναι. τί δή; ἔφη. ὅτι, ἔφη, αἰσθάνομαί τινας παραβαίνοντας αὐτόν. 4.4.21 καὶ γὰρ ἄλλα πολλά, ἔφη, παρανομοῦσιν· ἀλλὰ δίκην γέ τοι διδόασιν οἱ παραβαίνοντες τοὺς ὑπὸ τῶν θεῶν κειμένους νόμους, ἣν οὐδενὶ τρόπῳ δυνατὸν ἀνθρώπῳ διαφυγεῖν, ὥσπερ τοὺς ὑπʼ ἀνθρώπων κειμένους νόμους ἔνιοι παραβαίνοντες διαφεύγουσι τὸ δίκην διδόναι, οἱ μὲν λανθάνοντες, οἱ δὲ βιαζόμενοι. 4.4.22 καὶ ποίαν, ἔφη, δίκην, ὦ Σώκρατες, οὐ δύνανται διαφεύγειν γονεῖς τε παισὶ καὶ παῖδες γονεῦσι μιγνύμενοι; τὴν μεγίστην νὴ Δίʼ, ἔφη· τί γὰρ ἂν μεῖζον πάθοιεν ἄνθρωποι τεκνοποιούμενοι τοῦ κακῶς τεκνοποιεῖσθαι; 4.4.23 πῶς οὖν, ἔφη, κακῶς οὗτοι τεκνοποιοῦνται, οὕς γε οὐδὲν κωλύει ἀγαθοὺς αὐτοὺς ὄντας ἐξ ἀγαθῶν παιδοποιεῖσθαι; ὅτι νὴ Δίʼ, ἔφη, οὐ μόνον ἀγαθοὺς δεῖ τοὺς ἐξ ἀλλήλων παιδοποιουμένους εἶναι, ἀλλὰ καὶ ἀκμάζοντας τοῖς σώμασιν. ἢ δοκεῖ σοι ὅμοια τὰ σπέρματα εἶναι τὰ τῶν ἀκμαζόντων τοῖς τῶν μήπω ἀκμαζόντων ἢ τῶν παρηκμακότων; ἀλλὰ μὰ Δίʼ, ἔφη, οὐκ εἰκὸς ὅμοια εἶναι. πότερα οὖν, ἔφη, βελτίω; δῆλον ὅτι, ἔφη, τὰ τῶν ἀκμαζόντων. τὰ τῶν μὴ ἀκμαζόντων ἄρα οὐ σπουδαῖα; οὐκ εἰκὸς μὰ Δίʼ, ἔφη. οὐκοῦν οὕτω γε οὐ δεῖ παιδοποιεῖσθαι; οὐ γὰρ οὖν, ἔφη. οὐκοῦν οἵ γε οὕτω παιδοποιούμενοι ὡς οὐ δεῖ παιδοποιοῦνται; ἔμοιγε δοκεῖ, ἔφη. τίνες οὖν ἄλλοι, ἔφη, κακῶς ἂν παιδοποιοῖντο, εἴ γε μὴ οὗτοι; ὁμογνωμονῶ σοι, ἔφη, καὶ τοῦτο.'' None		sup>
4.4.19 Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. 4.4.20 Is not the duty of honouring parents another universal law? Yes, that is another. And that parents shall not have sexual intercourse with their children nor children with their parents? Cyropaedia V. i. 10. No, I don’t think that is a law of God. Why so? Because I notice that some transgress it. 4.4.21 Yes, and they do many other things contrary to the laws. But surely the transgressors of the laws ordained by the gods pay a penalty that a man can in no wise escape, as some, when they transgress the laws ordained by man, escape punishment, either by concealment or by violence. 4.4.22 And pray what sort of penalty is it, Socrates, that may not be avoided by parents and children who have intercourse with one another? The greatest, of course. For what greater penalty can men incur when they beget children than begetting them badly? 4.4.23 How do they beget children badly then, if, as may well happen, the fathers are good men and the mothers good women? Surely because it is not enough that the two parents should be good. They must also be in full bodily vigour: unless you suppose that those who are in full vigour are no more efficient as parents than those who have not yet reached that condition or have passed it. of course that is unlikely. Which are the better then? Those who are in full vigour, clearly. Consequently those who are not in full vigour are not competent to become parents? It is improbable, of course. In that case then, they ought not to have children? Certainly not. Therefore those who produce children in such circumstances produce them wrongly? I think so. Who then will be bad fathers and mothers, if not they? I agree with you there too. '' None
8. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • incest • incest, in tragedy

 Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 399; Huffman (2019), A History of Pythagoreanism, 436
9. Ovid, Metamorphoses, 6.114, 10.83-10.84 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Zeus’ incest with his mother • incest • sexual subjects in art, incest

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 137; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 87, 112; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 348

sup>
6.114 Mnemosynen pastor, varius Deoida serpens.
10.83 Ille etiam Thracum populis fuit auctor amorem 10.84 in teneros transferre mares citraque iuventam'' None		sup>
6.114 and all their features were so nicely drawn,
10.83 Eurydice, who still was held among 10.84 the new-arriving shades, and she obeyed'' None
10. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Lot, incest of • incest, father and daughter

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284, 288, 289; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89
11. Josephus Flavius, Jewish Antiquities, 1.205 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Lot, incest of • incest, father and daughter

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89

sup>
1.205 Αἱ δὲ παρθένοι πᾶν ἠφανίσθαι τὸ ἀνθρώπινον ὑπολαβοῦσαι τῷ πατρὶ πλησιάζουσι προνοήσασαι λαθεῖν: ἐποίουν δὲ τοῦτο ὑπὲρ τοῦ μὴ τὸ γένος ἐκλιπεῖν. γίνονται δὲ παῖδες ὑπὸ μὲν τῆς πρεσβυτέρας Μώαβος: εἴποι δ' ἄν τις ἀπὸ πατρός. ̓́Αμμανον δ' ἡ νεωτέρα ποιεῖται: γένους υἱὸν ἀποσημαίνει τὸ ὄνομα."" None		sup>
1.205 5. But his daughters, thinking that all mankind were destroyed, approached to their father, though taking care not to be perceived. This they did, that human kind might not utterly fail: and they bare sons; the son of the elder was named Moab, Which denotes one derived from his father; the younger bare Ammon, which name denotes one derived from a kinsman.'' None
12. Tacitus, Annals, 4.58.2, 11.26.1-11.26.3, 12.8.1-12.8.2, 13.24.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • incest • incest and incestum

 Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 166, 187, 196, 197; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 251, 257, 261, 262, 288, 301, 311, 324

sup>
4.58.2 \xa0His exit was made with a slender retinue: one senator who had held a consulship (the jurist Cocceius Nerva) and â\x80\x94 in addition to Sejanus â\x80\x94 one Roman knight of the higher rank, Curtius Atticus; the rest being men of letters, principally Greeks, in whose conversation he was to find amusement. The astrologers declared that he had left Rome under a conjunction of planets excluding the possibility of return: a\xa0fatal assertion to the many who concluded that the end was at hand and gave publicity to their views. For they failed to foresee the incredible event, that through eleven years he would persist self-exiled from his fatherland. It was soon to be revealed how close are the confines of science and imposture, how dark the veil that covers truth. That he would never return to Rome was not said at venture: of all else, the seers were ignorant; for in the adjacent country, on neighbouring beaches, often hard under the city-walls, he reached the utmost limit of old age. <
11.26.1 \xa0By now the ease of adultery had cloyed on Messalina and she was drifting towards untried debaucheries, when Silius himself, blinded by his fate, or convinced perhaps that the antidote to impending danger was actual danger, began to press for the mask to be dropped:â\x80\x94 "They were not reduced to waiting upon the emperor\'s old age: deliberation was innocuous only to the innocent; detected guilt must borrow help from hardihood. They had associates with the same motives for fear. He himself was celibate, childless, prepared for wedlock and to adopt Britannicus. Messalina would retain her power unaltered, with the addition of a mind at ease, could they but forestall Claudius, who, if slow to guard against treachery, was prompt to anger." She took his phrases with a coolness due, not to any tenderness for her husband, but to a misgiving that Silius, with no heights left to scale, might spurn his paramour and come to appreciate at its just value a crime sanctioned in the hour of danger. Yet, for the sake of that transcendent infamy which constitutes the last delight of the profligate, she coveted the name of wife; and, waiting only till Claudius left for Ostia to hold a sacrifice, she celebrated the full solemnities of marriage. 11.26.2 \xa0By now the ease of adultery had cloyed on Messalina and she was drifting towards untried debaucheries, when Silius himself, blinded by his fate, or convinced perhaps that the antidote to impending danger was actual danger, began to press for the mask to be dropped:â\x80\x94 "They were not reduced to waiting upon the emperor\'s old age: deliberation was innocuous only to the innocent; detected guilt must borrow help from hardihood. They had associates with the same motives for fear. He himself was celibate, childless, prepared for wedlock and to adopt Britannicus. Messalina would retain her power unaltered, with the addition of a mind at ease, could they but forestall Claudius, who, if slow to guard against treachery, was prompt to anger." She took his phrases with a coolness due, not to any tenderness for her husband, but to a misgiving that Silius, with no heights left to scale, might spurn his paramour and come to appreciate at its just value a crime sanctioned in the hour of danger. Yet, for the sake of that transcendent infamy which constitutes the last delight of the profligate, she coveted the name of wife; and, waiting only till Claudius left for Ostia to hold a sacrifice, she celebrated the full solemnities of marriage. <
12.8.1 \xa0On the wedding-day Silanus committed suicide; whether he had preserved his hope of life till then, or whether the date was deliberately chosen to increase the odium of his death. His sister Calvina was expelled from Italy. Claudius, in addition, prescribed sacrifices in accordance with the legislation of King Tullus, and expiatory ceremonies to be carried out by the pontiffs in the grove of Diana; universal derision being excited by this choice of a period in which to unearth the penalties and purifications of incest. Agrippina, on the other hand, not to owe her reputation entirely to crime, procured a remission of banishment for Annaeus Seneca, along with a praetor­ship: his literary fame, she conceived, would make the act popular with the nation; while she was anxious to gain so distinguished a tutor for Domitius in his transit from boyhood to adolescence, and to profit by his advice in their designs upon the throne. For the belief was that Seneca was attached to Agrippina by the memory of her kindness and embittered against Claudius by resentment of his injury. 12.8.2 \xa0On the wedding-day Silanus committed suicide; whether he had preserved his hope of life till then, or whether the date was deliberately chosen to increase the odium of his death. His sister Calvina was expelled from Italy. Claudius, in addition, prescribed sacrifices in accordance with the legislation of King Tullus, and expiatory ceremonies to be carried out by the pontiffs in the grove of Diana; universal derision being excited by this choice of a period in which to unearth the penalties and purifications of incest. Agrippina, on the other hand, not to owe her reputation entirely to crime, procured a remission of banishment for Annaeus Seneca, along with a praetorship: his literary fame, she conceived, would make the act popular with the nation; while she was anxious to gain so distinguished a tutor for Domitius in his transit from boyhood to adolescence, and to profit by his advice in their designs upon the throne. For the belief was that Seneca was attached to Agrippina by the memory of her kindness and embittered against Claudius by resentment of his injury. <
13.24.2 \xa0At the end of the year, the cohort usually present on guard at the Games was withdrawn; the objects being to give a greater appearance of liberty, to prevent the troops from being corrupted by too close contact with the licence of the theatre, and to test whether the populace would continue its orderly behaviour when its custodians were removed. A\xa0lustration of the city was carried out by the emperor at the recommendation of the soothsayers, since the temples of Jupiter and Minerva had been struck by lightning. <'' None
13. Diogenes Laertius, Lives of The Philosophers, 1.96 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Incest • incest

 Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 153; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 82

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1.96 Aristippus in the first book of his work On the Luxury of the Ancients accuses him of incest with his own mother Crateia, and adds that, when the fact came to light, he vented his annoyance in indiscriminate severity. Ephorus records his now that, if he won the victory at Olympia in the chariot-race, he would set up a golden statue. When the victory was won, being in sore straits for gold, he despoiled the women of all the ornaments which he had seen them wearing at some local festival. He was thus enabled to send the votive offering.There is a story that he did not wish the place where he was buried to be known, and to that end contrived the following device. He ordered two young men to go out at night by a certain road which he pointed out to them; they were to kill the man they met and bury him. He afterwards ordered four more to go in pursuit of the two, kill them and bury them; again, he dispatched a larger number in pursuit of the four. Having taken these measures, he himself encountered the first pair and was slain. The Corinthians placed the following inscription upon a cenotaph:'' None
14. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Cain, progeny and incest • Diodore, on incest • incest, father and daughter

 Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264
15. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Cain, progeny and incest • Diodore, on incest • Lot, incest of

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264



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